“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.” (Bg. 2.40).

Gita-sastram idam punyam yah pathet prayatah puman: if one properly follows the instructions of Bhagavad-gita, one can be freed from all the miseries and anxieties of life. Bhaya-sokadi-varjitah. One will be freed from all fears in this life, and one’s next life will be spiritual. (Gita-mahatmya 1)

Therefore, the conclusion is that Bhagavad-gita is a transcendental literature which one should read very carefully.

[The Gita verse in the old edition was not spoken here by Srila Prabhupada.]

Gita-sastram idam punyam yah pathet prayatah puman. And the result will be, if he properly follows the instructions, then he can be freed from all miseries of life, all anxieties of life. Bhaya-sokadi-vivarjitah-- all fears of life, in this life, as well as he’ll get a spiritual life in the next life.

“If one reads Bhagavad-gitavery sincerely and seriouslywith all seriousness, then by the grace of the Lordall of the reactions of his past misdeeds will not react upon him.”(Gita-mahatmya 2)The Lordsays very loudlyIn in the last portion of Bhagavad-gita(18.66):Sri Krsna proclaims:

“Give upAbandon all varieties of religionusness, and just surrender unto Me.; and in return I shall protectdeliver you from all sinful reactions. Therefore, you have nothing toDo not fear.” (Bg. 18.66) Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies such a person against all the reactions of sin.

Another advantage is that if one reads Bhagavad-gitavery sincerely and with all seriousness, then by the grace of the Lord the reactions of his past misdeeds will not act upon him. The Lord says very loudly in the Bhagavad-gita, in the last portion, aham tvam sarva-papebhyo moksayisyami ma sucah. The Lord takes the responsibility. One who surrenders unto the Lord, He takes the responsibility to indemnify from all reactions of sins.

One may cleanses himself daily by taking a bath in water, but if one who takes hisa bath evenonly once in the sacred Ganges water of the Bhagavad-gita, for himcleanses away all the dirt of material life is altogether vanquished. (Gita-mahatmya 3)

Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gita. In the present age, mankind ispeople are so absorbed within mundane activities that it is not possible to read all of the Vedic literatures. But this is not necessary. This one book, Bhagavad-gita, will suffice, because it is the essence of all Vedic literatures and because it is spoken by the Supreme Personality of Godhead. (Gita-mahatmya 4)

Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, therefore people should. . . people may not read all other Vedic literatures. Simply if he attentively and regularly reads and hears Bhagavad-gita. . . Gita su-gita kartavya. And one should adopt this means, by all means. Gita su-gita kartavya kim anyaih sastra-vistaraih. Because at the present age people are embarrassed with so many things that it is hardly possible to divert the attention in all the Vedic literatures, this one literature will do, because it is the essence of all Vedic literature, and especially spoken by the Supreme Personality of Godhead.

that one“One who drinks the water of the Ganges certainly getsattains salvation, butso what to speak of one who drinks the watersnectar of Bhagavad-gita? GitaBhagavad-gita is the veryessential nectar of the Mahabharata, and it is spoken by Visnu Himself, for Lord Krsna Himself,is the original Visnu.” (Gita-mahatmya 5)It is nectar emanatingBhagavad-gita comes from the mouth of the Supreme Personality of Godhead, and the Ganges is said to be emanateing from the lotus feet of the Lord. Of course, there is no difference between the mouth and the feet of the Supreme Lord, but in our positionfrom an impartial study we can appreciate that theBhagavad-gita is even more important than the water of the Ganges

As it is said that one who drinks the water of the Ganges he also gets salvation, then what to speak of Bhagavad-gita? Bhagavad-gita is the nectar in the whole Mahabharata, and spoken by Visnu. Lord Krsna is the original Visnu. Visnu-vaktrad vinihsrtam:It is coming out of the mouth of the Supreme Personality of Godhead. Gangodakam, Ganges, is said to be emanated from the lotus feet of the Lord, and Bhagavad-gita is emanated from the mouth of the Lord. Of course, there is no difference between the mouth and the feet of the Supreme Lord. Still, from neutral position we can study that Bhagavad-gita is a more important than the Ganges water.

“This Gitopanisad,TheBhagavad-gita,the essence of all the Upanisads, is just like a cow, and Lord Krsna, who is famous as a cowherd boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is just like a calf., and learned scholarsThe wise men, the great sages and pure devotees, are to drink the nectarean milk of Bhagavad-gita.” (Gita-mahatmya 6)

Just, this Gitopanisad is just like a cow, and the Lord is famous as cow boy, and He was milking this cow. Sarvopanisada: It is the essence of all Upanisads, and represented as the cow. And the Lord being expert cow boy, He is milking the cow. And partha vatsa: And Arjuna is just like the calf. Su-dhir bhokta: And learned scholars and pure devotees they are to take this milk. Su-dhir bhokta dugdham gitamrtam mahat. The nectar, the milk of Bhagavad-gita, is meant for learned devotees.

In this present day, man ispeople are very eager to have one scripture, one God, one religion, and one occupation. SoTherefore, ekam sastram devaki-putra-gitam: let there be one scripture only, one common scripture, for the whole world—Bhagavad-gita.AndEko devo devaki-putra eva: let there be one God only for the whole world—Sri Krsna. Eko mantras tasya namani:Aand one hymn, onemantra, one prayeronly—the chanting of His name: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Karmapy ekam tasya devasya seva:Aand let there be one work only—the service of the Supreme Personality of Godhead.

Now, the world should learn from the Bhagavad-gita the lesson. Ekam sastram devaki-putra-gitam.There is one scriptures only, one common scripture, for the whole world, for the people of the whole world, and that is this Bhagavad-gita. Deva devaki-putra eva: And there is one God for the whole world-Sri Krsna. And Eko mantras tasya namani:And one hymn. Mantra: one hymn only, one prayer, or one hymn-ek:To chant His name-Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

eko mantras tasya namani yani
karmapy ekam tasya devasya seva

And there is one work only--that is, to serve the Supreme Personality of Godhead.

If one learns from the Bhagavad-gita, then the people are very much anxious to have one religion, one God, one scripture, and one business, or one activity of life. This is summarized in the Bhagavad-gita. That one God is Krsna. Krsna is not sectarian God. Krsna-from the name of Krsna. . . Krsna means-as we have explained above, Krsna means the greatest pleasure. So therefore. . .

[end]

Comment

Clearly, the verses Srila Prabhupada quotes from the Gita-mahatmya were unfamiliar to the original editors. So, towards the beginning, when Srila Prabhupada quotes bhaya-sokadi-varjitah, the editors filled in a verse from Bhagavad-gita that includes a form of the same word bhaya, and then added the translation for it. And the other verses they simply left out.

In the Srimad-Bhagavatam also the definition of liberation is given. Muktir hitvanyatha-rupam svarupena vyavasthitih:Mmukti means liberation from the contaminated consciousness of this material world and situation in pure consciousness.

In the Srimad-Bhagavata also the definition of liberation is said: Muktir hitva anyatha rupam svarupena avasthitih. Svarupena avasthitih. Mukti means liberation from the contaminated consciousness of this material world and to become situated in pure consciousness.

. . . and ultimately we will be able to reach the destination which is beyond this material sky (yad gatva na nivartante tad dhama paramam mama).

. . .and ultimately we shall be able to reach the destination—yad gatva na nivartante tad dhama paramam mama. That information is given in this Bhagavad-gita, that beyond this spiritual [or, rather] material sky there is another spiritual sky. . .

This is not a very difficult process. However, one must learn it from an experienced person, from one. Tad vijnanartham sa gurum evabhigacchet: one must approach a person who is already in the practice.

It is not very difficult process. One has to learn this process from the experienced person in this line. Tad vijnanartham sa gurum evabhigacchet. One should approach a person who is already in the practice.

This realization is made possible by workingwhen oneworkswith the fruitive beingwithout attachment to fruitive results and is situated in the fixed conception of the real self.

this realisation is possible by working with fruitive result being situ ated on fixed up conclusion of the real self.

Comment

Have you ever had to explain this sentence? It’s just an editorial mistake, and it doesn’t make a damn bit of sense.

What I assumed was intended: “This realization is possible by working without fruitive result, being situated on fixed-up conclusion of the real self.” A double-check with the commentary of Srila Baladeva Vidyabhusana confirmed that my assumption was correct. So that’s what the second edition says, with proper English grammar.

In the karma-kanda section of the Vedas it is said that, apama somam amrta abhuma and aksayyam ha vai caturmasya-yajinah sukrtam bhavati. In other words, those who perform the four- monthly penances become eligible to drink the soma-rasa beverages to become immortal and happy forever.

In the Karmakanda section of the Vedas it is said" Apama somam amrita abhuma aksayam ha vai caturmasya yajinah sukritam bhavanti " Those who per form the fourmonthly penances they become eligible for drinking the Somarasa beverages for becoming immortal and happy for ever.

Comment

The first edition speaks of the “four monthly penances.” What are they? It should be “four-month penances” (caturmasya).

The sthita-dhir muni is always in Krsna consciousness, for he has exhausted all his business of creative speculation. He is called prasanta-nihsesa-mano- rathantara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Sri Krsna, or Vasudeva, is everything (vasudevah sarvam iti sa mahatma su-durlabhah).

The sthitadhir Muni is asways in Krsna consciousness after having finished all speculative business of creat ive speculation.The are called prasanta nihsesa manorathantaram or one who (xxx) supassed the stage of mental speculations and has come to the conclusion that Lord Sri Krsna or Vasudeva is everything(Vasudva sarvam it sa mahatma sudurlabha)is called the fixed in mind muni.

they do not attain to the perfect stage of renunciation. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in Krsna consciousness . . .

Srila Rupa Goswami has given us direction in this connection as follows:

Prapancikataya budhya harisambandhi vastunah.

Mumuksabhi parityagah phlgu vairagya kathyate.

By development of Krsna consciousness. . .

such persons desiring liberation from material bondage do not attain to the perfect stage of renunciation.Their so called renunciation is called Phalgu or less important.On the other hand a person in Krsna consciousness

Materially, Pprescribed duties complementare duties enjoined according to one’s psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master, for the transcendental service of Krsna.

This prescribed duties are materially according to one’s psychopysical condition under the spell of the modes of material nature. Spiritually such duties are as ordered by spiritual master in the matter of transcendental service of Krsna.

Comment

How often we’ve heard devotees insist that their prescribed duties must “complement their psychophysical condition.” That may be a good idea. But look in the new book and see what Srila Prabhupada actually said.

[26] Some of them[the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of the controlled mindmental control, and others [the regulated householders] sacrifice the objects of the senses, such as sound, in the fire of sacrificethe senses.

Some of themlike the unadulterated Brahmacharins,sacrifice hearing process and senses in the fire of controoing the mind and others the regulated householders sacrifice the objects of sense gratification in the fire of senses

[27] ThoseOthers, who are interested in achieving self-realization, in terms ofmind and sense control,through control of the mind and senses, offer the functions of all the senses, as well as the vital force [breath]and of the life breath, as oblations into the fire of the controlled mind.

Those who interested in the matter of self realisation in terms of controlling the mind and the senses do offer oblation of the senses in the fire of the co -trolled mind.

[28] There are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and practice the yoga of eightfold mysticism, and others study the Vedas for the advancement of transcendental knowledge.

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.

There are others who are all taken into strict vows enlightened in the matter of sacrificing their possessions,in severe austerities,in the practice of yoga of the eightfold mysticism,in the studies of Vedas and advancement of transcendental knowledge.

[29] StillAnd there are others, who are inclined to the process of breath restraint to remain in trance, and they practice by stoppingoffering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of themOthers, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice.

Persons who are inclined to the procees of breath restraint to remain trance,do practice it by stopping the movement of outer breathing into the inner and inner to get out through the outer and thus at last remain in trance stopping all breathing. Some of them curtain eating process offer the out going breathing into itself as sacrifice.

[30] All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the remnantsresults of such sacrifices, they go toadvance toward the supreme eternal atmosphere.

So all the abovementioned different types of performers of sacrifices become cleansed from the sinful reactions and thus having tasted the nectarine of the result of such performances,all of them prepare ot go the Supreme eternal atmosphere.

Comment

Points Srila Prabhupada made have been restored. And the grammar has been sorted out, so now we can understand who does what.

In Text 26 the restorations are obvious. In Text 27 it’s now clear that the people being described are not a subset of those in Text 26. And “vital force” was right, but that’s not the same as mere “breath.” The new edition uses Srila Prabhupada’s term from the word-for-word meanings: “life breath.”

For Text 28, in the old edition the translation doesn’t match the purport: In the translation the same people sacrifice their possessions, perform austerities, and practice yoga, whereas in the purport each discipline has its own practitioners. In the new edition, translation and purport match.

In Text 29 it’s now clear that those who curtail their eating are not a subset of those who control their breath. (In Sanskrit it’s unambiguous: the word used for these people is apare, “others.”)

Finally, in Text 30, the old edition has it that these various practitioners all “go to the supreme eternal atmosphere.” But from the manuscript—not so fast. Srila Prabhupada says they “prepare to go.” (In the word-for-word it’s “do approach.”) The new edition puts them back where Srila Prabhupada had them—unless they’re Krsna conscious, they’re in the slow lane.

“Renunciation byWhen persons eager to achieve liberation ofrenounce things which are related to the Supreme Personality of Godhead, though they arethinking them to be material, their renunciation is called incomplete renunciation.”

"Renunciation o things, which are related with the Supreme Personality of Godhead, as material, by persons eager to achieve liberateion, is called incomplete renunciation.".

Comment

Aside from being a pretty tough sentence to read, the old editing of Srila Rupa Gosvami’s verse scrambles the meaning. The verse doesn’t mean that things related to Krsna, “though they are material,” should not be renounced. The point is that because they’re related to Krsna, they’re not material at all. That’s why giving them up, as the Mayavadis do, is dry renunciation.

One has to drive out the sense objects such as sound, touch, form, taste and smell by the pratyahara(breathing) process in yoga, and then keep the vision of the eyes between the two eyebrows and concentrate on the tip of the nose with half-closed lids.

One has to drive out the sense objects like sound, touch, taste and smell by Pratyahar process in Yoga, and the n keep the vision of the eyes between the two eye brows, and see the tip of the nose with half closed eyes.

Comment

It’s the job of the editor to try to help the reader. But sometimes an editor can be too helpful. Here we find a reference to “the pratyahara (breathing) process.” On the manuscript one can clearly see that an editor, for the benefit of readers new to yoga, has penned in the parenthetical word “breathing.” But pratyahara is not the breathing process at all—it’s the process of withdrawing the senses from their objects. The breathing process is pranayama. Should this goof be granted sanctity merely for its presence on the page?

All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both itsthe origin and the dissolution.

Of all that is material and all that is spiritual in this world, you may know for certain that I am the source.

Comment

For some verses we added extra words or sentences to translate Sanskrit words left untranslated in the original manuscript. This is something Srila Prabhupada, while present, approved of our doing routinely for Srimad-Bhagavatam. (See also 9.34 and 18.54.)

Please note, also, that the added sentence is integral to Lord Krsna’s line of logic:

The eight material elements are My material energies.

The soul is My spiritual energy.

All created beings have their source in these two natures.

Therefore, of all that is material and all that is spiritual in this world, I am both the origin and the dissolution.

The swine who eat the night soil do not care to accept sweetmeats made of sugar and ghee.

The Swine who eats the night soil will not care to accept sweet meats made of Sugar and Ghee.

Comment

The old purport talks about “the swine who eat the soil.” I always thought that strange. Do hogs really eat soil? What the original text says is “the hogs who eat the night soil.” But some editor put a question mark next to “night,” and out it went.

What in the world is “night soil”? Srila Prabhupada knew—it’s a polite name for that good old stuff we all know hogs love to eat.

Similarly, the foolish worker will untiringly continue to hear of the sense-enjoyable tidings of the flickering mundane world, but will have very little time to hear about the eternal living force that moves the material world.

Such foolish worker will go on hearing continuously sense-enjoyable tidings of the Flickering mundane world, but will have very little time to hear about the eternal living force of the mundane world.

“The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee. There is a very intimate relationship between Me and the pure devotees. Pure devotees in full knowledge are never out of spiritual touch, and therefore they are very much dear to Me.”

In the Vedic literatures (S.B. 9/4/51) the Lord syays (See Slip attached) the devotees are always in my heart and and the Lord is always in the heart of the devotees. The devotee does not know anything beyong the Lord and so also cannot separate the devotee from His mind. There is al very intimate relationship between the Lord and such pure devotees. Pure devotees in full knowlgde isare never i out ouf spiritual touch and therfore they are very much dear to the Sup. Lord.

[Note: The "slip attached" has the text for the correct verse, SB 9.4.68.]

Comment

The Sanskrit quoted in the purport doesn’t match the English translation that follows it. Why? Because an editor supplied the wrong Sanskrit verse. (If you check in Ninth Canto, you’ll see for yourself.) The new edition has it right.

As I recall, when I re-edited Bhagavad-gita As It Is I was unable to find the “slip attached” that Srila Prabhupada’s manuscript referred to. So I had to ascertain which Sanskrit verse was meant by working from Srila Prabhupada’s translation of it. Some twenty years later, on a visit to the Bhaktivedanta Archives, I had the pleasure of discovering the slip, misfiled with the manuscripts for Chapter Eight.

In the prayers of Kunti in the Srimad-Bhagavatam (1.8.1819) it is said that the Lord is covered by the curtain of yoga-maya and thus ordinary people cannot understand Him. This yoga-maya curtain is also confirmed in the Isopanisad (mantra 15), in which the devoteeKunti prays:

“O my Lord, You are the maintainer of the entire universe, and devotional service to You is the highest religious principle. . . .

The prayer of Kunti in the S.B. it is said ( ( ) ) that the Lord is covered by the curtain of (yogamaya) )and so ordinary people they cannot understand. This yogamaya curtain is also confirmed in the 15th it issaid like this ( ( ) ) In this mantra the devotee prays, O my Lord you are the maintainer of the entire universe and your devotio nal service is the highest form of religious principle.

Comment

A tired typist or sleepy English editor may have helped screw this one up. The prayer the old edition attributes to Queen Kunti was never spoken by Kunti at all. It’s from the Isopanisad! The new edition follows the original manuscript and sets things right.

Therefore the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the best process for successfully changing one’s state of being at the end of one’s life.

In other words the chanting of Hare Krishna. etc. is the supermost process of changing the ststae of our being at theultimate end of life.

Comment

When Srila Prabhupada spoke the whole maha-mantra, the typist often just typed some shortcut, like “HK etc.” The new edition restores the full mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Just see how in this chapter—“Attaining the Supreme”—Srila Prabhupada repeatedly emphasizes the chanting of these 16 holy names.

Lord Sri Krsna has recommended to Arjuna the practice of sat-cakra-yoga, in which one places the air of life between the eyebrows. Taking it for granted that Arjuna might not know how to practice sat-cakra-yoga, the Lord explains the process in the following verses. The Lord says that Brahman, although one without a second, . . .

Lord Shri K. has recommended Arjuna practice of yoga (satijacaw) to put the air of life between the two eeybrows. Taking it for accpetance that Arjuna might not be knowing the process how to practice satojacaw yoga, Lord is trying to explain as far as possinble the porcess in the following words. He says that Brahama although one without second . . .

Comment

When our editors back in the 60’s came to a passage too hard for them to figure out, they did what was expedient—crossed it out and kept going. Sometimes it was just a few words, sometimes a sentence or a few sentences, sometimes a whole paragraph. Sometimes, while trying to prune a paragraph, they cut off valuable fruits and flowers. Sometimes they seem to have thought that Srila Prabhupada was being too heavy. Or sometimes a passage just got inadvertently left out.

Now, besides the original editor’s serious omission of a good piece of English text, one of the things that obviously happened here is that the typist couldn’t understand the words sat-cakra-yoga on the tape; so he typed in “satijacaw” and “satojacaw.”

In 1968–69 the Sanskrit editors couldn’t check the commentated Gita Prabhupada was referring to while writing his purports, so they just crossed out the mysterious words. In 1983, however, the editors could check the original. So they restored sat-cakra-yoga, here and also in the previous purport, where, among other words, the following sentence had been omitted: “The practice of sat-cakra-yoga, involving meditation on the six cakras, is suggested here.”

The impersonal sound of Krsna is om, but the sound Hare Krsna contains om.ItThe chanting of the Hare Krsna mantra is clearly recommended infor this age.thatSo if one quits his body at the end of life chanting the maha-mantra, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, he certainly will reachreachesone of the spiritual planets, according to the mode of his practice.

The shortcut name of K. is Om, but one who always chants Hare Krishna etc ther is no difference between OMKAR . Rather it is claer ly recommended frot his age so any person who qiuts this body at the end of this life , cahnianting H are Krishna etc., certainly he reaches the sperital planets and enterins any one of them them accoroding to his mode of practice.

19. Again and again,thewhen Brahma’s day comesarrives, and this host of beings is activeall living entities come into being;, and again the night falls, O Partha, and with the arrival of Brahma’s night they are helplessly dissolved.annihilated.

On the manifest of the Brahma’s day, all living entities, they come into being and when there is arrival of night of Braham a everything becoes annihilated.

Comment

In the original manuscript, Text 18 was missing. So the Sanskrit editor supplied the word-for-word portion. But the English editor thought that the translation and purport he saw for Text 19 belonged to 18. So that’s where he put them. And he put in a new translation for Text 19.

So the old edition has the translation and purport for Text 19 in the wrong place, it has two translations of Text 19, and Text 18 is missing.

The new edition supplies a proper translation for the missing Text 18 and puts the translation and purport for Text 19 where they belong.

However,But those intelligent beingspersons who take to Krsna consciousness and chantuse the human life fully in the devotional service of the Lord, chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Thus they transfer themselves, even in this life, to the spiritual planet of Krsna and become eternally blissful there, not being subject to such rebirths.

But intelligent person who take to Krsna consciousness they utilise this human form of life fully in devotional service of the Lord chainting Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare and even in this life they transdfer themselves to the planet of Krsna and beocme eternally blissful and happy there.

Comment

In the old edition, the purport to which this passage belongs was misplaced under Text 18.

The words idam viditva indicate that one should understand the instructions given by Sri Krsna in this chapter and the Seventh Chapter of Bhagavad-gita. One should try to understand the Seventh and Eighth Chaptersthese chapters not by scholarship or mental speculation, but by hearing them in association with pure devotees.

Now here the word KerumIrum beditwaby understanding the instructions given to by Sri Krsna in this chapter or combined in the 7th and 8th chps. Beditwa by understanding, and how to understand? The understanding of this chapter should be attempted in the association of devotees these two chapters of Bhagavat Gita cannot be understood from the academic scholars or the mental speculators .

Comment

Sometimes in the Macmillan edition, when Srila Prabhupada comments on a Sanskrit word, the editors have kept the comments but edited out the word. To me, these references add immensely to the value of Srila Prabhupada’s purports. With these references we can clearly see how Srila Prabhupada’s comments directly illuminate specific words of the verse. And, again, these are not editorial whimsies—they’re Srila Prabhupada’s original words. (See also avasam in 9.8, udasinavat in 9.9, and amanitva in 13.12.)

Chapters SixSeven through Twelve are the essence of theBhagavad-gGita. The first six and the last six chapters are like coverings for the middle six chapters, which are especially protected by the Lord. If one is fortunate enough to understand Bhagavad-gGita—especially these middle six chapters—in the association of devotees, then his life at once becomes glorified beyond all penances, sacrifices, charities, speculations, etc., for one can achieve all the results of these activities simply by Krsna consciousness.

They should be especially, the 6th 7th 8th 9th 10th 111th 12th these 6 chapters are the essence of Bhagavat Gita, There are 18 chaps. The first 6 chaps. and the last 6 chaps. are considered as covering of the middle six chaps. therefore the middle 6 chps are especially protected by the Lord . So if one is fortunate to understand Bhagavat Gita in the association of devotees these chapters are his life at once becomes glorified. and that glorified life surpasses all the above mentioned penances, sacrifices chairities and everything . All the results recommended in those activities can be achieved simply by Krsna consciousness.

Comment

Chapters Six through Twelve would of course be seven chapters, not six.

That the six chapters kept in the middle are of special importance is a point I personally heard Srila Prabhupada speak about at 26 Second Avenue.

Srila Prabhupada typically said merely “fortunate” when the standard English idiom is “fortunate enough.”

“One can achieve all the results of these activities simply by Krsna consciousness” is a further comment on the word atyeti, which appears in this verse of the Gita.

One who has a little faith in Bhagavad-gita should hearlearntheBhagavad-gGita from thea devotee, because in the beginning of the Fourth Chapter it is stated clearly that theBhagavad-gGita can only be perfectly understood only by devotees; no one else can perfectly understand the purpose of Bhagavad-gita.

Krsna consciousness process is one who has got a little faith in this Bhagavat Gita he should learn Bhagavat Gita from the devotee only because in the beginning of the 4th chapter it is stated

clearly that Bhagavat Gita can be understood simply by the devotees, nobody can understand perfectly what is the purpose of Bhagavat Gita.

Hearing theOne should therefore learn Bhagavad-gGita from a devotees of Krsna, not from mental speculators, is called. This is a sign of faith.

Therefore one should take chance of learning Bhagavt Gita from a devotee of Krsna. Not from mental speculators . This is called faith.

When one searches for a devotee and finally gets a devotee’s associationone actually begins to study and understand Bhagavad-gita.

Then, when he is in search of such a devotee and fortunatley gets the association of such devotee he actually begins to study and understand Bhagavat Gita.

Through association with devotees, By advancement in the association of the devotee one is placed in devotional service, and by this service Krsna’s activities, form, pastimes, name, etc., become clear, and all misgivings are dispelled.this service dispels all one’s misgivings about Krsna, or God, and Krsna’s activities, form, pastimes, name and other features.

By advancement of association of the devotee one is placed into the devotional service and by performance of those devotional service , all his misgivings about Krsna or God His activities, His Form, His Pastimes, His Name, everything becomes clear.

Then once doubts are removedAfter these misgivings have been perfectly cleared away,the study of the Gita becomes extremely pleasurable, and one develops a taste and feeling for Krsna consciousness.one becomes fixed in one’s study. Then one relishes the study of Bhagavad-gita and attains the state of feeling always Krsna conscious.

And after perfect clearance of these misgivings one becomes fixed up in the study . And by being fixed up in that way, he relishes the study of Bhagavat Gita and then he acquires his state of being of feeling always Krsna consciousness

In the advanced stage, one falls completely in love with Krsna. and that is the beginning of theThis highest perfectional stage of life which preparesenables the devotee’s transferalto be transferred to Krsna’s abode in the spiritual sky, Goloka Vrndavana, where the devotee enters into eternal happinessbecomes eternally happy.

And after this feeling of Krsna consciousness in advanced stage he becomes completely in love with Krsna and that is the highest perfectional stage of life, which makes the devotee being transfereed to the Krsna Abode in the spiritual sky, Goloka Vrindaban and then he become perpetually eternally happy .

Comment

Just see all that has been restored. And appreciate, especially, Srila Prabhupada’s beautiful exposition of how Krsna consciousness grows, from sraddha up to prema.

Lord Sri Krsna’s name, fame, pastimes, etc., cannot be understood by material senses. Only to one who is engaged in pure devotional service under proper guidance is He revealed. In the Brahma-samhita(5.38) it is stated, premanjana-cchurita-bhakti- vilocanena santah sadaiva hrdayesu vilokayanti:Oone can see the Supreme Personality of Godhead, Govinda, always within himself and outside himself if one has developed the transcendental loving attitude towards Him. . . .

The Suprme Personality of Godhead He is not perceivable by the present material senses. It is said _________Lord Sri Krsna His Name, His Fame or His activities, Pastimes, etc. cannot be understood by the material senses. Savmurti, only one who is engaged in pure devotional service and proper guidance, tho them He becomes revealed. In the Brahma Samhita, also it is stated, that Remanderacherita one can see the Supreme Personality of Godhead, Govinda, always withing himself and outside, who has developed the transcendental loving attitude towards Him.

The creation takes place by the diffusion of His different energies, and, as stated in the Bhagavad-gita, vistabhyaham idam krtsnam: He is everywhere present by His personal representation, the diffusion of His different energies.

So the creation takes place by diffusion of His different energies, and as it is stated in the Bhagavat gita Beshtabohum Krsna. He is everywhere present by His personal presentation by diffusion of different energies.

In the Upanisads it is stated, yad-bhisa vatah pavate: “It is out of the fear of the Supreme Lord that the wind is blowing.” (Taittiriya Upanisad 2.8.1) In the Garga UpanisadBrhad-aranyaka Upanisad(3.8.9)alsoit is stated, etasya va aksarasya prasasane gargi surya-candramasau vidhrtau tisthata etasya va aksarasya prasasane gargi dyav-aprthivyau vidhrtau tisthatah. “By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun, and the other great planets are moving.”

In the Vedic literature it is stated "By the fear of the Supreme Lord that the air is blowing". The superintendance of the Supreme Personality of Godhead, the moon, the sun and other big planets they are moving.

ThisThere is also a description of the movement of the sun., and iIt is said that the sun is considered to be one of the eyes of the Supreme Lord and that it has immense potency to diffuse heat and light. Still it is moving in its prescribed orbit by the order and the supreme will of Govinda.

In the Brahma Samhita also it is stated ______________ There is a description of the movement of the sun sun and it is stated like that: that the sun is considered to be one of the eyes of the Supreme Lord and it has got immense potency to diffuse beat and light and still it is moving under its precribed orbit by the order of the Supreme will of Govinda.

Comment

When Srila Prabhupada says, at the end of his purport, “So, from the Vedic literature we can find evidence. . . ,” that evidence is now on the page. The quotation from the Taittiriya Upanisad appears in Srila Baladeva Vidyabhusana’s commentary on this verse, the quotation from the Brhad-aranyaka Upanisad in his commentary on the previous one. The verse from the Brahma-samhita is obviously the right one, since Srila Prabhupada’s purport continues with a near translation.

It is clearly stated here by the word avasam that the living entities have nothing to do with this process.

and it is clearly stated here that Avashad they have nothing to by themselves.

Comment

What you find in the first edition in examples like this is what I have called “points without pins.” That is, the point is there, but not the word it’s meant to be pinned to, the word on which Srila Prabhupada is commenting.

9.9: Missing evidence restored, from the Brahma-samhita / Another point with no pin

Published editions

Original manuscript

[Old: page 457, beginning of the purport. New: page 464]

One should not think, in this connection, that the Supreme Personality of Godhead has no engagement. In His spiritual world He is always engaged. In the Brahma-samhita(5.6) it is stated, atmaramasya tasyasti prakrtya na samagamah: “He is always involved in His eternal, blissful, spiritual activities, but He has nothing to do with these material activities.” Material activities are being carried on by His different potencies. The Lord is always neutral in the material activities of the created world. This neutrality is mentioned here with the word udasina-vat. . . .

One should not have think in this connection, that the Supreme Personality of Godhead has nothing to be engaged. In His spiritual world He is engaged always as we have several times mentioned in this explanation of Bhgavat Gita,that in the Krsna abode He is engaged in His activities. In the Brahma Samhita it is stated _________ " --he is always engaged in His eternal blissful spiritual activities. But he has nothing to do with these material activities". Material activities are being carried on by His different potencies. The Lord is always neutral in His material activities of created world. This neutrality is explained herewith _______ as if neutral.

. . . Krsna is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Srimad-Bhagavatam, First Canto, First Chapter, when the sages headed by Saunaka inquired about the activities of Krsna it is stated that His, they said:

“Lord Sri Krsna, the Supreme Personality of Godhead, along with Balarama, played like a human being, and so masked He performed many superhuman acts.” (Bhag. 1.1.20) The Lord’s appearance as a man bewilders the foolish.

. . . Krishna is the Supreme Personality of Godhead. is not an ordinary man, although He appeared on this earth as an ordinary human. In the Srimad -Bhagwatam, First Canto, First Chapter, when the questions by (sonno khadi) about the activities of Krishna who was . . . the exact text of the enquiry is like this (S.B. 1/1/11?): His appearance as a man is bewilderment for the foolish.

Comment

The garbled “sonno khadi” clearly must have been saunakadi—that is, “headed by Saunaka.” If you consult the First Canto of Srimad-Bhagavatam, you’ll find that here 1.1.11 is clearly the wrong verse, 1.1.20 clearly the right one.

. . . an ordinary child. As stated in the Bhagavatam (10.3.46), babhuva prakrtah sisuh: He became just like an ordinary child, an ordinary human being. Now, here again it is indicated that the Lord’sHis appearance as an ordinary human being is one of the features of His transcendental body.

an ordinary child. It is stated there [in Srimad-Bhagavatam] He became just like an ordinary child, human being. Similarly here also

appearing as an ordinary human being is one of the features of His transcendental body.

In the Eleventh Chapter of Bhagavad-gita also it is stated, tenaiva rupena, etc.that Arjuna prayed to see Krsna’s form of four hands (tenaiva rupena catur bhujena). After revealing this form,and whenKrsna, whenwas thus petitioned by Arjuna,He again assumed His original humanlike form (manusam rupam). AllTthese different features of the Supreme Lord are certainly not those of an ordinary human being.

In the Eleventh Chapter also it is stated ( ?? rupi) etc. Arjuna prayed that in that form of four hands and when He was prayed by that by Arjuna then He also assumed the original form of Krishna and Arjuna said (just rupum) just after seeing this form that was just like a human being all these different features of the Supreme Lord, not certainly they are as those of an ordinary human being.

Comment

How do we know that the verses supplied here are the right ones? They match what Srila Prabhupada says in English, and they are all quoted by Srila Baladeva Vidyabhusana in his commentary on this verse of Bhagavad-gita.

“oOne who considers the body of Krsna to be material should be driven out from all rituals and activities of the sruti and the smrti. And if one by chance sees his face, heone should at once take bath in the Ganges to rid himself of infection.

In the Veyat Vaishnav mantra it is clearly stated as follows: The direction is there that anyone who considers the body of Krishna as material, such persons should be driven out from all ritualsS activities of the sruti.? direction. And if anyone by chance sees their face, he should at once take bath in the Ganges to get out of infection.

Comment

A double-check with the commentary of Srila Baladeva Vidyabhusana confirms that the correct verse has been supplied.

this is the nice explanation of the words: sti na priyah ye bhajanti anyone who surrenders unto Me, proportionately do I take care of him."

Comment

The Sanskrit words supplied for the second edition match what Srila Prabhupada says in English. The same words are quoted both by Srila Visvanatha Cakravarti Thakura and by Srila Baladeva Vidyabhusana in their commentaries on this verse.

The quotation asti na priyah/ ye bhajanti is of course from Bhagavad-gita 9.29, the verse Srila Prabhupada is commenting on. Several times in the manuscript, it seems that the typist, facing an unfamiliar Sanskrit quotation, has filled in the one closest at hand—the Gita verse being commented on. You’ll find this again in the purport to 13.15.

Arjuna said: You are the Supreme Brahman, the ultimate abode, the supreme abode and purifierpurest, the Absolute Truth.andYou are the eternal,divinetranscendental, original person., the unborn, the greatest.You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty.

Arjuna said, My dear Krishna I understand that You are the Supreme Personality of Godhead, the Ultimate, the purest and the Absolute Truth, You are person from time immemorial, transcendental, original, without being born, beautiful and the greatest.

Comment

There’s no “all-pervading beauty” here. Perhaps what the typist misheard was the word vibhum, which means “greatest.”

The devotee demigods and the demons (asuras) once took a sea journeytook part in churning the sea.

There was journey of the sea and in which the devotee demigods and the ashuras took part and there was production of nectar and poison also.

Comment

They once took a “sea journey”? Hardly. Our old friend Neal the typist, the college kid who walked into 26 Second Avenue and volunteered to type, simply heard things wrong. It was “churning of the sea.” But back in the old days in the storefront, no one knew the real story. So the typist transcribed it wrongly, and the editor did his best with the wrong transcription.

There is also a planet of treesPitas, ancestors, presided over by Aryama, who represents Krsna.

in the planet of the trees, that is the king whose name is Aryama, so he is the representative of Krishna.

Comment

A “planet of trees”? Fa-aar out! But if the Swami says so, it must be right. Sorry, boys. Srila Prabhupada never said so. It’s Neal the typist again. It’s a planet of ancestors (pitas), or pitrs (pronounced pi-trees).

[Purport (2nd paragraph)] The sixseven opulences listed are considered to be feminine. If a womanperson possesses all of them or some of them she becomes glorious. If a man is famous as a righteous man, that makes him glorious.

[Purport] Six kinds of opulences like fame, beauty, good speech, memory, remembrance, endurance, excuse all— these are considered sevomen. All these six kinds of opulences are considered feminine, so if one produces all of them or some of them he becomes glorious. If one is famous as a righteous man that makes a man glorious.

Sanskrit is a perfect language and is therefore very glorious. IfAafter studying, if one can remember thea subject matter, he is gifted with a good memory, or smrti. One need notAnd the ability not only to read many books on different subject matters; the ability to remember a few and quote thembut to understand them and apply them when necessary is intelligence (medha), another opulence.

The perfect language is the Sanskrit language. Therefore this language is also very glorious. Remembrance, after learning if one can produce the result of learning that is called smirtir. Medha, memory, not only to read many books on many subject matter, but to keep them in the memory and produce them when necessary, that is also another opulence.

Comment

Srila Prabhupada’s word-for-word meaning for dhrtih was firmness, which I restored. In the translation I substituted steadfastness, a close synonym, out of what I suppose you could call gentility: One job of an editor is to stand guard against unintended double meanings, and “Among women I am firmness” could be wrongly taken in a coarse physical sense.

It’s clear from the original manuscript that Srila Prabhupada regards the good qualities mentioned here to be qualities that anyone might have, either man or woman.

“One need not read many books.” That’s true, but it’s not what Srila Prabhupada said here.

I also restored the word medha. Though Srila Prabhupada, in the purport, mentions it as “memory,” I followed his word-for-word meaning, “intelligence.” (“Memory” is smrti, as Srila Prabhupada indicates both in the purport and in his word-for-word meanings.)

It has already been explained by the Lord that amongst all the Vedas, He is the Sama Veda. Tthe Sama Veda is rich with beautiful songs played by the various demigods.

It has already been explained by the Lord that amongst all the Vedas, the Samaveda is full of nice songs played by different kinds of demigods

Comment

Where has the Lord “already explained” that the Sama-veda is “rich with beautiful songs”? He hasn’t. What He has said (in 10.22)—and what both Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabhusana begin their commentaries on the present verse by quoting—is vedanam sama-vedo ’smi, “Amongst all the Vedas, I am the Sama Veda.” The new book sets things right.

Whoever knows Krsna’s transcendental body, activities and perfection, after quitting his body, returns to Him and doesn’t come back again to this miserable world. . . . It is also stated that there is no one who is master of Krsna; everyone is His servant. The Caitanya-caritamrta (Adi 5.142) confirms, ekale isvara Krsna, ara saba bhrtya: oOnly Krsna is God, and everyone else is His servant.

The Supreme Personality of knowledge, strength, activity, transcendental, this is stated in Bhagavadgita: anyone who k ows the transcendental body, activities and perfection after quitting his body he goes back to him and doesnt come back again to this miserable world. . . . It is also stated in the sidraprutapanisad that there is nobody who is master of Krsihna; everyone is his servent. The jayotjaytoma says God is only Krishna and everyone is servant.

A foolish person may deride Him, but that isthinking Him an ordinary person, and may offer respect not to Him but to the impersonal “something” within Him, but these are all nonsensical postures. Krsna in His two-armed form is actually desired to be seen by demigods like Brahma and Siva in His two-armed form.

Therefore, the foolish person may deride at him, that is ordinary person , one may not offer him respect, but to the impersonal something which is in Krishna, these are nonsens- ical, but Krishna he is desired by demigods like Bramha, Shiva, to be seen in that form.

Comment

Here the 1968 abridged edition of Bhagavad-gita As It Is had it right, so I restored it.

So now, once again, the fool who offers respect only to the impersonal “something” within Krsna gets what he deserves—Srila Prabhupada’s boot in his face.

One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Krsna by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Krsna.

To the beginners of devotional service to the Lord, this temple-worship is very much essential, and it is confirmed in the Vedic literature one who has got unflinching devotion unto the Supreme Lord and one who is directed by the spiritual master in similar unflinching faith in him, such person can see Supreme Personalitiy of Godhead by revelation. Therefore one who has not got such personal training under the guidance of bonafide spiritual master, it is impossible to even begin understanding Krishna. It is not possible for those who use mental speculation to understandKrishna.

That form was exhibited by Krsna at the request of Arjuna becauseso that in the future, when one represents himself as an incarnation of God, people can ask to see his universal form.

That form was exhibited by Krishna by the request of Arjuna because in future those who represeht themselves as incarnation of god , the followers should be intelligent enough to ask such incarnation through such miraculous things, other wise they will be misled.

The word na, used repeatedly in the previous verse, indicates that one should not be very much proud of such credentials as an academic education in Vedic literature. One must take to the devotional service of Krsna. Only then can one attempt to write commentaries on Bhagavad-gita.

The wordnahamidi repeatedly is meant that one should not be very much proud for academic education in Vedic literature, they must take to the devotional service, then they can attempt to write commentaries of Bhagavadgita. . .

As far as the four-handed forms of Krsna are concerned, it is stated clearly that even the most identical four-handed form of Krsna. . . is also an expansion of the Supreme Lord. As stated in the Brahma-samhita (5.48),

“The Maha-Visnu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Krsna. Therefore I worship Govinda, Krsna, the cause of all causes.” Therefore one should conclusively worship the personal form of Krsna as the Supreme Personality of Godhead who is eternityhaseternal bliss and knowledge. He is the source of all forms of Visnu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gita.

That four-handed form is also expansion of the Supreme Lord. It is stated like this: Govinda, by whose planery expansion, in whom all this innumerable universes innumerable universes are entering and coming again simply by the meeting process is also the plenary expansion ofKrishna. Therefore I worship unto Govinda, Krishna, cause of all causes.Therefore one should con- clusively worship the person in the form of Krishna as the Supreme Personality of Godhead who has etern blissful and knowledge in him. He is the source of all forms of Vishnu, he is the source of all forms of in- carnation; and he is the original Supreme Personality as confirmed in the Bhagavadgita.

In the Vedic literature it is stated that(Gopala-tapani Upanisad 1.1) the following statement appears:

“I offer my respectful obeisances unto Krsna, who has a transcendental form of bliss, eternity and knowledge. I offer my respect to Him, because understanding Him means understanding the Vedas and He is therefore the supreme spiritual master.”

In some of the Vedic literature, the falling standards appear like this: they offer me respectful obeisances and unto Krishna who has the transcendental form of bliss, eternity and knowledge and I offer my respect to him because understanding him means to understand Vedas, therefore he is the Supreme Spiritual Master of all Vedic literature.

Then it is said, Krsno vai paramam daivatam: “Krsna is the Supreme Personality of Godhead.” (Gopala-tapani Upanisad 1.3) Eko vasi sarva-gah Krsna idyah: “That one Krsna is the Supreme Personality of Godhead, and He is worshipable.”

Then it is said like this:

Krishna is the Supreme Personality of Godhead.

That onKrishna is the Supreme Personality and worshipful.

Eko ’pi san bahudha yo ’vabhati: “Krsna is one, but He is manifested in unlimited forms and expanded incarnations.” (Gopala-tapani Upanisad 1.21)

“The Supreme Personality of Godhead is Krsna, who has a body of eternity, knowledge and bliss. He has no beginning, for He is the beginning of everything. He is the cause of all causes.”

It also says:

The other Krishna is one but is man- ifested in unlimited forms and expansions of incarnations. Also, The Supreme Personality of Godhead is Krishna who has got his body

Elsewhere it is said, yatravatirnam krsnakhyam param brahma narakrti:“Tthe Supreme Absolute Truth is a person, His name is Krsna, and He sometimes descends on this earth.” Similarly, in theSrimad-Bhagavatamthere iswe find a description of all kinds of incarnations of the Supreme Personality of Godhead, and therein this list the name of Krsna also appears. But then it is said that this Krsna is not an incarnation of God but is the original Supreme Personality of Godhead Himself (ete camsa-kalah pumsahKkrsnas tu bhagavan svayam).

II 54 January 9, 1967

yaeravtirnmkrsnaehyem param pbrihmanarakrti eta ca mskalah pumsah krsnasdu bhavan swayam. In the Vedic literature we find it is stated that The Supreme Absolute Truth is person and his name is >Krishna, and he incarnates he descends in this earth. Similarly in the Srimad Bhagwatam also we findafter the description of all kinds of incarnations of the Supreme Personality of Godhead when the name ofKrishna appears it is said that this Krishna is not incarnation. He is the Original Supreme Personality of Godhead himself. These evidences are in Vedic literature. .

Comment

In his purport to this significant verse, Srila Prabhupada clearly intended to support by a powerful array of evidence from Vedic literature that Krsna is the Supreme Personality of Godhead. In the second edition, his intention is fulfilled.

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings—.It is especially presented in the Vedanta-sutra—and is presented with all reasoning as to cause and effect.

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings--especially in the Vedanta Sutra--with all reasoning as to cause and effect.

Comment

The only available manuscript for the translation has already been fully edited. The correctness of the revision is confirmed not only by the Sanskrit but by a portion of Srila Prabhupada’s purport that was left out of the first edition (it appears later below): “It is mentioned here that the codes of the Brahma-sutra are very nicely arranged according to cause and effect.”

Similarly, in the original Vedas, a distinction between the soul, the Supersoul and the body is made, especially in the Katha Upanisad.There are many great sages who have explained this, and Parasara is considered principal among them.

Similarly, in the original Vedas, a distinction between the soul, the Supresoul and the body is made, especially in the Katha Upanishad.

There are many other great sages who have also explained that principaly Brahmsamuni is considered to be the best of them.

The word chandobhih refers to the various Vedic literatures. The Taittiriya Upanisad, for example, which is a branch of the Yajur Veda, describes nature, the living entity and the Supreme Personality of Godhead.

Now so far chaidra, chaindra means different aims of Vedic literatures. So in the Vedic literature, just ike Upanishad which is branch of Yajur Veda, there are stated about this nature or the living entity and the Supreme Personality of Godhead.

As stated before, ksetra is the field of activities, and there are two kinds of ksetra-jna: the individual living entity and the supreme living entity. As stated in the Taittiriya Upanisad (2.9), brahma puccham pratistha.

Kshetra is the field of activities, and two kinds of Chaitraga. One, the individual livi g entity, and the other, the Supreme living entity.In the Vedas it is also stated there like this: brahma puchham pretistha.

There is a manifestation of the Supreme Lord’s energy known as anna-maya,by which one depends simplydependence upon food for existence. This is a materialistic realization of the Supreme. Then there is, inprana-maya; this means that, after realizing the Supreme Absolute Truth in foodstuff, one can realize the Absolute Truth in the living symptoms, or life forms. In jnana-maya,realization extends beyond the living symptomsdevelops to the point of thinking, feeling and willing. Then there is Brahman realization,and the realizationcalled vijnana-maya,byin which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage is ananda-maya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which are called brahma puccham. Out of these, the first three—anna-maya, prana-maya and jnana-maya—involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is called ananda-maya.In tThe Vedanta-sutra also the Supreme is calleddescribes the Supreme by saying, ananda-mayo ’bhyasat.:Tthe Supreme Personality of Godhead is by nature full of joy., andtTo enjoy His transcendental bliss, He expands into vijnana-maya, prana-maya, jnana-maya and anna-maya.

By this end it is established that there is a link of manifestation of the Supreme Lord’s energy known as Annamoyga--dependence upon food for existence. This is a materialistic realization of the Supreme. Then there is Pranamayga; this means, after realizing the Absolute Truth foodstuff, one can realize the Absolute Truth in the living symptoms, or life forms. Then again Jnanamoya: the living symptom develops to the point of thinking, feeling and willing. Then there is Brahman realization--the supreme realization in Vijnanamoya, which is the living entity himself. The next, and supreme, stage is Anandamoya, the All-Blissful nature. So, there are five stages of Brahman realization, which is called brahman puchham: Out of these the first three--annamoya, pranamoya and jnanamoya--are called the fields of activities of the living entities. Transcendental to all these fields of activities of living entities there is the Supreme Lord, who is called Anandamoya. In the Vedanta Sutra also the Supreme is explained as Anandamoya Abhyasat: The Supreme Personality of Godhead is by nature full of joy, and to enjoy His transcendental bliss, He expands into Vijnanamoya, Pranamoya, Jnanamoya and Annamoya.

This is the real picture of the Supreme Lord, as the supreme knower of the field, the living entity, as the subordinate knower, and the nature of the field of activities. One has to search for this truth in the Vedanta-sutra, or Brahma-sutra.

It is mentioned here that the codes of the Brahma-sutra are very nicely arranged according to cause and effect. Some of the sutras, or aphorisms, are na viyad asruteh (2.3.2), natma sruteh (2.3.18), and parat tu tac-chruteh (2.3.40). The first aphorism indicates the field of activities, the second indicates the living entity, and the third indicates the Supreme Lord, the summum bonum among all the manifestations of various entities.

This is the real picture of the Supreme Lord, as Knower of the Field, the living entity as subordinate knower, and the nature of the field of activities. One has to search out this truth in the Vedanta Sutra or Brahma Sutra. It is mentioned there by the codes of the Brahma Sutra, they are very nicely set up as cause and effect. Some of the sutra or aphorisms are like this: na dyatasuteh. natma srutah. tarat tu tat sruteh. By the firstt aphorism is indicated the field of activities, by the second is indicated that the Supreme Lord is the Summum Bonum of all the manifestations of different entities.

Comment

Srila Prabhupada comments, “It is mentioned here that the codes of the Brahma-sutra are very nicely arranged according to cause and effect.” That this comment fits only with the revised translation confirms that the translation has been correctly revised.

Although the living entity is always being kicked by the stringent laws of material nature, he still thinks, “I am God” because of ignorance. The beginning of knowledge, therefore, is amanitva, humility. One should be humble and know that he is subordinate to the Supreme Lord.

the real position is always being kicked up by the stringent laws of material Nature, still if I think that I am God, it is ignorance, simply ignorance that one should think himself as God, always being kicked up by the laws of material Nature. There is no beginning, even, the beginning is amanitam. One should be humble, one should be in humility, that he is subordinate to the Supreme Lord.

This is very nicely explained in the Svetasvatara Upanisad(3.19) in the verse sarvatah pani-padamapani-pado javano grahita. The Supreme Personality of Godhead has no hands which are materially contaminated, but He has His hands and accepts whatever sacrifice is offered to Him.

This is very nicely explained in the sidasaraupanishad in the part chapter 19th verse as follows: apanipado jvano grahita. The Supreme Personality of Godhead has no hands which are materially contaminated, but He has His hands, so that He can accept whatever sacrifice we offer to Him.

Comment

Sarvatah pani-padam is not from the Svetasvatara Upanisad at all. It’s from the previous verse of the Gita. When the mistake is corrected, you get the brilliant Bhaktivedanta purport for the famous, often misused verse apani-pado javano grahita.

In other words, knowledge is nothing but the preliminary stage of understanding devotional service perfectly. In the Fifteenth Chapter this will be very clearly explained.

Now, to summarize, one may understand that verses 6 and 7, beginning from maha-bhutani and continuing through cetana dhrtih, analyze the material elements and certain manifestations of the symptoms of life. These combine to form the body, or the field of activities. And verses 8 through 12, from amanitvam through tattva-jnanartha-darsanam, describe the process of knowledge for understanding both types of knower of the field of activities, namely the soul and the Supersoul. Then verses 13 through 18, beginning from anadi mat-param and continuing through hrdi sarvasya visthitam, describe the soul and the Supreme Lord, or the Supersoul.

Thus three items have been described: the field of activity (the body), the process of understanding, and both the soul and the Supersoul. It is especially described here that only the unalloyed devotees of the Lord can understand these three items clearly. So for these devotees Bhagavad-gita is fully useful; it is they who can attain the supreme goal, the nature of the Supreme Lord, Krsna. In other words, only devotees, and not others, can understand Bhagavad-gita and derive the desired result.

So in other words knowledge is nothing but the preliminary stage of understanding devotional service perfectly. In the discussion about the prusatam this thing will very clearly be explained. Now to summarise the proposition, one may understand that beginning from Mahabauti and chatganadhritih, the analysis of the material elements grossly and certain manifestation of the symptoms of life, all these combine together is the body or the field of activities. And the process of knowledge described from the verse seven to eleven has anamitavam or ending to tadvagnanarthdarsanam describes the process of knowledge for understanding both types of the knower of the field of activities, namely the soul and the Supersoul, and beginning from ananditipriam and up to the hardisarvasy by all this the Supreme God of the Supersoul is described. So three things are described in all this process. The first thing, the field of activity, the body and the process of understanding both the soul and the Supersoul, so one who can understand these three things nicely and that is especially described here, only the unalloyed devotees of the Lord can understand, and so for them Bhagavad Gita (?) is fully utilized, and they can attain the Supreme Goal, for it is the nature of the Supreme Lord, Krishna, In other words, only devotees can understand Bhagavad Gita and they can derive the desired result, not others.

Comment

Two whole paragraphs restored! For me, Srila Prabhupada’s summary of verses 6 through 18 opened up a new understanding of a chapter that had long been perplexing.

The twigs of the tree are considered to be the sense objects. By development of the different modes of nature we develop different senses, and by the senses we enjoy different varieties of sense objects. The source oftips of the branches are the senses—the ears, nose, eyes, etc.—is considered to be the upper twigs, tunedwhich are attached to the enjoyment of different sense objects. The leavestwigs are sound, form, touch, and so on—the sense objects. The subsidiary roots,which are subsidiary,are attachments and aversions, which are the byproducts of different varieties of suffering and sense enjoyment. Thus we develop attachment and aversion. The tendencies toward piety and impiety are considered to be thedevelop from these secondary roots, spreadingwhich spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion. This planet of human beings is considered the field of activities.

[NOTE: Partially edited manuscript.]

The twigs of the tree are considered to be the sense objects. By development of the different modes of Nature, we develop different senses; and, by the senses, we enjoy different varieties of sense objects. The source of the senses--the ears, the nose, eyes, etc. are to be considered as the upper twigs, tuned to the enjoyment of different sense objects. The other roots, which are subsidiary, are the by-products of different types of suffering and sense enjoyment. Thereby, we develop attachment and aversion. The tendencies toward peity and impiety are considered to be the secondary roots, spreading in all directions. The real root is from the Brahmaloka, and the other roots are in the human planetary system. From the upper planetar system, after one has enjoyed the results of virtuous activities, he comes down to this earth, and renews his karma of fruitive activities for promotion. This planet of the human beings is considered the field of activities.

Comment

Was this paragraph supposed to stay screwed up and incomprehensible forever?

One should always be careful to keep his body clean by bathing, brushing teeth, shaving, changing clothes, etc.

They do not take their bath properly, they do not clean their teeth properly, they do not shave properly, they do not change their clothes properly: these are some of the rules for external cleanliness.

Comment

The history of religious editing is not without its humor. Srila Prabhupada’s manuscript clearly says, “they do not clean their teeth properly, they do not shave properly, they do not change their clothes properly.” But back in the 60’s, we kept our beards—and trimmed off the reference to shaving.

When initiating a person or offering the sacred thread, one vibrates the words om tat sat. Similarly, in all kinds of yajna performances,of yajna the supreme object is the Supreme, om tat sat. is invoked. The word tad-arthiyam further means offering service to anything which represents the Supreme, including such service as cooking and helping in the Lord’s temple, or any other kind of work for broadcasting the glories of the Lord. These supreme wordsom tat sat are thus used in many ways to perfect all activities and makes everything complete.

Similarly when initiating a person or offering the sacred thread...in uttering such auspicious activities as this Om Tat Sat word, Om is used. Similarly in all kinds of performance of yoga, the Supreme object, this Om Tat Sat, the word tadarthiyam means offering anything indicating to the Supreme service even for preparing foodstuff or serving temple or any other purpose word broadcasting the glories of the Lord. This word "Om Tat Sat" is especially used other ways to make perfection of any activities. This Supreme Om Tat Sat makes everything complete.

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.

Published editions

Original manuscript

[Old: Misplaced as purport to 18.31, page 805. New: page 820]

Intelligence in the mode of passionignorance is always working perverselythe opposite of the way it should. It accepts religions which are not actually religions and rejects actual religion. All views and activities are misguided. Men of passionate intelligencein ignorance understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of passionignorance.

Intelligence in the mode of ignorance is always going on the opposite side. That is, such intelligence accept religions which is not actually religion and they accept non-religion which is actually religion. All their activities are on the direction. They understand a great soul as a common man and accepts a common man as a great soul. They accept truth as untruth and accept untruth as truth. In all activities they simply accept the opposite direction therefore their intelligence is supposed to be in the mode of ignorance.

Comment

from Dravida Dasa Brahmacari, senior BBT editor:

Bhagavad-gita 18.31 describes intelligence in the mode of passion, and 18.32 describes intelligence in the mode of ignorance. Srila Prabhupada wrote a purport to 18.32 but not 18.31. Somehow, the original editor took the purport to 18.32 and appended it to 18.31. Since Prabhupada’s purport described intelligence in ignorance, the original editor substituted “passion” for “ignorance” throughout.

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything;

One who is thus transcendentally situated at once merges with the Supreme Brahman. He never laments, or desires to have anything.

Comment

I myself have many times heard Srila Prabhupada speak about this verse and mention that a self-realized person is, as he sometimes put it, “always jolly.” The omission was so obvious that in Srimad-Bhagavatam, during Srila Prabhupada’s lifetime, we routinely supplied the missing portion whenever the verse appeared.

The only available manuscript here has already been edited. And you can tell that the edited version borrows from some other translator. You can be sure Srila Prabhupada didn’t say that when one becomes self-realized one “merges.” The error was caught before Bhagavad-gita As It Is first came out.

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